Thera 1.22: Cittaka
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(22):Cittaka Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =22. Cittaka= He was born in this Buddha-age at Rājagaha, as the son of a brahmin(priest) of great possessions. And when the Lord(Buddha) was staying in the Bamboo Grove, Cittaka1 went to hear him, and found faith and so entered the Monk’s order. Choosing ethical conduct as his exercise, he entered a wooded spot, and there in devotional practice induced jhāna. By that developing insight he soon attained arahantship(enlightenment). Upon that he went to salute the Lord(Buddha). Asked by the monks, 27 Have you been strenuous, friend, in your forest stay?' be uttered his saying(gatha), to show he had been so, and to declare aññā(supreme attainment): ---- 22 Nīlā sugīvā sikhino morā kāraɱciyaɱ abhinadanti.|| Te sītavātakadditakalitā suttaɱ jhāyaɱ nibodhentī' ti.|| || ---- 22 Peacocks of sapphire neck and comely crest Calling, calling in Kāraŋviaa woods;2 By cold and humid winds made musical:3 They wake the thinker from his noonday sleep. ---- 1 Pronounced Chittāka. Sister Cittā was also of Rājagaha (Sisters, p. 27). 2 The Commentary, reading Karambhiya, states this word is the name of a species of tree, and possibly also the name of the wood. 3 In the compound sītavāta-kalitā the Br. M8. of the Commentary reads kiḷitā, the S. MS. kadditā. In both the word denotes the musical call (madhuravassitaɱ) of the peacock (mora - mayūra). According to the Abhidhānappadīpikū (137), the term kalasaddo is used to designate any inarticulate pleasant sound. The birds are described as crying their ke-kā call when they hear the thunder of the approaching clouds heralding the rains. Mora, a redundant foot, has crept in - from the Commentary perhaps. 'Humid,' the translator's gloss, from meghavātena, 'rain-cloud-breeze,' in the Commentary. ---- 1.3-222 Commentary on the stanza of =Cittaka Thera= The stanza, starting with Nīlā sugīvā, constitutes that of the venerable Thera Cittaka. What is the origin? It is said that he, beginning from the time of Buddha Padumuttara, accumulation meritorious deeds conducive towards escape from the rounds of repeated rebirths (vaṭṭa) was reborn in the womb of a human mother ninetyone aeons ago from now and on having attained the age of intelligence. He happened to have seen the Blessed One Vipassī, became pious-minded, offered flowers reverentially, paid his homage and became clear about the Master as well as nibbāna, saying to himself thus:– “Here, there should be, namely, the tranquil truth (dhamma).” On account of that act of merit, he passed away thence and was reborn in the Tāvatiṃsa heaven; having done meritorius deeds now and then, he wandered about his rounds of repeated rebirths among divine and human beings and was reborn as the son of a wealthy brahmin at Rājagaha when this Buddha arose. He was known by the name of Cittaka. When the Golrous One went to Rājagaha and was dwelling in the bamboo grove, he approached the Master, listened to the dhamma, gained appropriate pious faith, became a monk, took hold of such mental exercise (kammaṭṭhāna) as was commensurate with his conduct (cariyānukūla) entered the forest region consistently engaged himself in his mental development (bhāvanā), brought about jhāna, developed clear insight (vipassanā) based upon jhāna and attained Arahantship but before long. Therefore, it has been stated in the Apadāna:– “I saw the stainless (viraja) Buddha, the world-leader Vipassī, seated inside the hill rediant like unto Kaṇikāra flower (of yellow colour). I plucked up three small -bell shaped (kiṇkaṇi) flowers and made my special offered (abhiropayiṃ). Having specially offered reverentially to the self-awakened Buddha, I went facing south (dakkhuṇāmukho). On account of that well-done act with volition (cetanā) and self-determination (paṇidhi), I reached Tāvatiṃsa after I had discarded my human body. It was ninety one aeons (kappa) ago from now, that I specially made reverential offering. I do not remember any evil existence; this is the fruition result of reverential offering to Buddha. My depravity had been burnt. … Buddha’s instruction had been carried out. Having attained Arahantship, he went to Rājagaha in order to pay his homage to the Master. There, on being asked by bhikkhus(monks) thus: “O friend! How are you? Did you dwell deligently in the forest?” He uttereed a stanza starting with: “Nīlā sugīvā” making manifest his Arahantship (aññā) with the information about his own deligent dwelling. 22. There Nīlāsugīvā is actually nīlasugīvā; here lengthening of the vowel had been done for ease on composing the stanza; endowed with good neck possessing lines (rāji); thus, is the meaning. Because they are generally of blue colour, nīlā (sapphire blue). Because of pleasant (sobhana) neck, sugīvā (good necked). Sikhino is to be construed as of the crest grown on the head and because of the fact of being along with its own head it is sikhimo (crested). Moro means peacock. Kārambhiyaṃ means on the kāramba tree; alternatively, ārambhiya is the name of tha forest. Therefore, Kārambhiyaṃ means in the forest named Kārambha; thus, is the meaning. Abhinadanti is to be construed thus:– at the time of rain-shower, on having heard the roaring of rain (meghagajjita), swana (haṃsa) and so on cry (nadanti) as if being overwhelmed by the sound (sara) of accomplishment of the success (sampadā) of the season, making such a sound as ‘ke ka.’ Te means those peacocks. Sītavātakīḷitā is to be construed thus:– raining down sweet shower arousing amusement with cool rain-breeze. Suttaṃ means sleeping for the purpose of dispelling drowsiness over meal (bhattasammada); alternatively; sleeping during the permitted period (anuññātavelā) in order to allay properly (paṭipassambhana) physical fatigue (kāyakilamatha). Jhāyaṃ appropriately engaged in mental development (bhāvanā), fostering habit in entering upon jhāna with cessation (samatha), clear insight (vipassanā) and jhāna. Nibodhenti means they are awaked. “Even these (birds), namely, without falling off to sleep, but being wakeful do what should be done by themselves; why then I?” Saying so, making myself roused up from lying down to sleep by provoking circumspection; thus, is the significance. The Commentary on the stanza of the Thera Cittaka is complete. **********oOo********* ----